The mode therefore in which the advocates of the doctrine of necessity have universally talked and written, is one of the most memorable examples of the hallucination of the human intellect. They have at all times recommended that we should translate the phrases in which we usually express ourselves on the hypothesis of liberty, into the phraseology of necessity, that we should talk no other language than that which is in correspondence with the severest philosophy, and that we should exert ourselves to expel all fallacious notions and delusions so much as from our recollection. They did not perceive what a wide devastation and destruction they were proposing of all the terms and phrases that are in use in the communications between man and man in actual life.--They might as well have recommended that we should rigorously bear in mind on the ordinary occasions of life, that there is no such thing as colour, that which we ordinary call by that name having no existence in external objects, but belonging only to our way of perceiving them. The language which is suggested to us by the conception of the freedom of human actions, moulds the very first articulations of a child, "I will," and "I will not;" and is even distinctly conveyed by his gestures, before he arrives at the power of articulation. This is the explanation and key to his vehement and ungovernable movements, and his rebellion. The petulance of the stripling, the fervent and energetic exertions of the warrior, and the calm and unalterable resolution of the sage, all imply the same thing. Will, and a confidence in its efficiency, "travel through, nor quit us till we die." It is this which inspires us with invincible perseverance, and heroic energies, while without it we should be the most inert and soulless of blocks, the shadows of what history records and poetry immortalises, and not men. Free will is an integral part of the science of man, and may be said to constitute its most important chapter. We might with as much propriety overlook the intelligence of the senses, that medium which acquaints us with an external world or what we call such, we might as well overlook the consideration of man's reason, his imagination or taste, as fail to dwell with earnest reflection and exposition upon that principle which lies at the foundation of our moral energies, fills us with a moral enthusiasm, prompts all our animated exertions on the theatre of the world, whether upon a wide or a narrow scale, and penetrates us with the most lively and fervent approbation or disapprobation of the acts of ourselves and others in which the forwarding or obstructing human happiness is involved.